Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.—Canticles 8.14.

¶A Sermon of M. Iohn Cauline vpon
the

Epistle of Saint Paul, to
Titus

Translated out of French

into English,by

L.T.

AT LONDON

Imprinted for G. Bishop

and T. Woodcoke

1 5 7 9.

The eleventh Sermon upon the 2. Chapter

Likewise that the elder women be in holy and comely apparel, no evil
speakers, not given to much wine, teaching the things that are
good:

To the end that they instruct the younger women, in wisdom, to love
their husbands, to love their children,

To be discreet, chaste, tarriers at home, good, subject to their
husbands,
to the end that Godís word be not evil spoken of.

WE saw this morning how Saint Paul commanded the
elder
women to apparel or attire themselves honestly with all holiness, so as
there might be no pride nor preciseness in it, but that their behavior
might be able to edify and to give good example to all the world. After
he hath said so, now he addeth immediately, That they should be no evil
speakers. For I have told you already, how Saint Paul had a care to
correct the vices whereunto both men and women are inclined, and to warn
every man in his vocation to take heed to himself, as we know that a
physician
should do, who ought to know the complexion of the diseased party, if he
mind to heal him, and to warn him of the things that are for his behoof.
Now let us see if it were not expedient [in these days] to counsel widows
and elderly women to bridle their tongues. We know they be given to much
prattling, and would God it were so as men might conceal it. But for as
much as the disease hath so full scope, therefore Saint Paul saith
expressly,
that all women and specially such as are already aged and ought to have
more discretion then others, should beware that they be not talkative nor
misspeakers. For we know, and experience teacheth it, that evil tongues
are as firebrands to kindle fire everywhere: and specially a woman shall
do most harm, because she may have most familiar access. Seeing then that
it was the Holy Ghostís intent here, to apply this doctrine in such wise
as he knew it might do good: let women look to it that they refrain
themselves,
and chiefly that they abstain from evil speaking. For it were a resisting
of Godís Spirit, if they should take liberty to speak, and specially to
use any whispering and backbiting, so as any trouble should be kindled
by their malice. There is moreover that they should not be given to
wine. For it is too foul a shame for a woman to bee a drunkard. True
it is, that if men be stained with any such vice, they deserve well to
be abhorred: for what else is drunkenness, but even a very beastliness,
that defaceth all reason and understanding in them that are created after
the image of God? For we know there is no more honesty nor wit in a
drunken
man, then in an Ass, or in a horse: nay truly he is much worse. For the
beasts keep still their kind, but a man is utterly disfigured, and
becometh
a very monster. And therefore drunkenness is a shameful and detestable
thing, as well in men as in women: but what a thing is it for a woman to
be a drunkard? And yet nevertheless it is too common a mischief still,
as is seen too much. So much the more therefore had this lesson need to
be marked. For if the Heathen knew it was an intolerable thing that women
should be given to wine, and forbad it them as a thing against their kind:
what shall we do which have Godís word to guide us and to give us light?
Ought not we to have much more sobriety then those blind wretches, who
nevertheless perceived full well, that if women were inclined to
drunkenness,
all must needs be out of order with them, so as they should have neither
shame nor modesty at all in them? Thus much concerning the second point.
Now Saint Paul addeth, That they should be schoolmistresses of
goodness:
as if he should say, that women are willing and desirous to be heard. And
in very deed, ye shall see some women more desirous to be heard and to
be had in reputation, then men be. But because they perceive that the
superiority
is given unto men, they hold themselves within their bounds. Nevertheless
although for asmuch as they can not attain to that, yet there is divers
times more ambition and loftiness in them, then is in men. I say not that
this is to be found throughout in all women, for that were great pity:
but if ye look narrowly into them, ye shall see there be women which are
much higher stomached than men, and more eager of sovereignty and
superiority,
and more desirous to be counted wise, and to have their sayings praised,
and to be admitted to counsel to debate of matters and to give their
advise,
[then men be.] That is an evil vice. But Saint Paul sendeth them to the
contrary virtue: which is, that they should apply them selves to the
teaching
of good things. Now then, whereas women covet so to advance themselves,
let them have a care when they come among young folk, to sing them a
lesson
of exhortation to well doing. That (saith Saint Paul) is the true
sovereignty
wherewith women ought to content themselves. He meaneth not to feed their
fond high stomachedness and foolish desire of vaunting themselves: but
it is all one as if he should say, behold, ye desire to have fame and
reputation:
but all such geer must be beaten down. Nevertheless, if the Lord have
given
you the grace to know more then the younger sort, by reason of the time
that you have lived: employ yourselves in showing the way of salvation
to such as be not yet so well trained as you be, and let them learn by
your example. And he saith expressly, To the end that they may draw
the younger sort to stayedness. It is not to make them babblers, or
praters, nor to make them wily and subtle, nor to teach them to set their
countenances I wot not how, or to dally, or to scoff at one and to give
another quip. For the common lessons that are taught young women nowadays,
is to be cunning in answering all commers, and to be of as bold behavior
as if a spear were to be put in their hand, and they to be sent into the
lists. That is the behavior of the world nowadays. But contrariwise Saint
Paul will have young women to learn modesty. Behold (saith he) all the
wisdom that you should learn is this: namely, to keep silence, to beware
that there be no colouring to disguise yourselves one way or other, and
that ye be not subtle or skillful to hold talk: but that ye walk simply,
and behave yourselves in such wise, as men may perceive that ye have not
been at a school of craft and naughtiness. [p 1157.a.1] And here we see
what the wisdom of the faithful wives and their daughters is. It is not
to be courtierlike and crafty, so as men may wonder to see them so ready
to argue and prattle, to have their speech filed, and to be fine and
minionly,
and I wot not what else: but to have skill to live soberly, to govern
their
household quietly, to bring up their children (orderly,) and to be subject
to their husbands obediently. Those are the women that shall be counted
wise before God, the Holy Ghost hath pronounced the sentence, afore them
that covet to be had in admiration of the world, so as it may be said of
them, yondersame is a very wise woman, & yet in the mean while there
shall be nothing in her but a fair show, there shall be nothing in her
but vanity: let such (I say) go seek their reward elsewhere: for the Holy
Ghost condemneth them, in telling us that no doctrine is meet for women,
but such as traineth them to soberness, silence, and quietness, that the
world may not speak of them for any naughtiness. Now Saint Paul goeth
still
forward with the virtues that ought to be in women already stricken in
years: that is to wit, That they should love their husbands & their
children, that they should be tariers at home: & that they should be
quiet with their husbands. When he saith that they should love their
husbands, and their children: it should seem that he speaketh here of a
thing that agreeth not with the doctrine of God. For do not women love
their husbands? Yes: but we must mark that Saint Paul speaketh of a love
that is ruled by God and his word. For although it be a commendable thing
that women should love their husbands, and husbands their wives: yet
notwithstanding,
therein we may perceive the corruption of our nature, as much as in any
other thing. For if men love their wives, it is with a foolish &
excessive
love, without any rule or modesty. And if the wives love their husbands,
it shall be with an unmeasurable affection, and oftentimes jealousy
mingleth
itself therewith. But in the mean season, that there should be such
reverence
as that the women should live in good love and liking with their husbands:
that is a rare thing. Yea and that although there be some vice in them,
yet they can find in their hearts to bear with it, in respect of the holy
and inviolable band whereby God hath joined them together, by reason
whereof
each of them is bound to discharge themselves faithfully of their duties
towards other: that there should be such regard, is far off (say I) from
them: or at least wise it is a thing very seldom seen, as I said afore.
Therefore let us mark that Saint Paul meant not to exhort women here, to
love their husbands I cannot tell how, after the manner of the world, and
after the manner of the flesh: but to show that their ought to be a
certain
holy affection, so as the wives should submit themselves simply to their
husbands. For if a woman despise her husband, where is her love? [p
1158.a.8]

Even among mean couples, where there is no superiority, true love must
nevertheless carry with it a reverence & fear. I cannot love a man,
except I bear a reverence towards him. What shall a woman then do, whom
God hath put in subjection to her husband? For men see that [many] wives
which are fond of their husbands, [do nevertheless] disobey them in all
matters, so as they blear out their tongues at them, & their husbands
are no more obeyed in their own houses, then the furthest stranger whom
they know not. Again, divers times they fall out into such rages as is
a pity to see, and their husbands can get no service at their hands. For
they run gadding from place to place, & leave their children &
household alone. Whereas they should tarry at home with their husbands
in good unity, they wander and scoterlope abroad I cannot tell whither.
We see then how it is not without cause, that Saint Paul speaketh in this
wise of the love of wives towards their husbands. And afterward he addeth
immediately their children. For would women set their minds &
affections
earnestly that way, surely it would withhold them from many vices. What
is the cause that women cannot keep themselves quiet in their own houses?
That they cannot give themselves to goodness? But are full of vanity,
&
run gadding here & there, and are so light to receive what soever is
put to them? What is the cause thereof, but that they regard not whereunto
God calleth them, neither consider that when he did put them into
marriage,
it was (as ye would say) an appointing of them to a kind of covert, of
purpose that they should keep themselves there: & again that when they
had children, they should have a care to bring them up & to keep them,
and to teach them the fear of God when they come to age? If women could
think upon these things: surely there would be seen another manner of
agreement
in many households, then there is. And therefore let us not suppose that
Saint Paul spake here of a needless matter, when he willed women to love
their husbands, and children. Furthermore, upon this he setteth down a
virtue that is linked & (as ye would say) inseparable from it: that
is to wit, That they should be sober: And consequently also,
Chaste.
For he had said afore, that they should not be given to wine, whereby he
condemned, drunkenness & excess.

But here he requireth yet more: that is to wit, that wives should
have a stay of themselves, so as they might be sober all their life long.
This therefore is not meant all only of wine or of eating: but of the
stayedness
which is also called sobriety, when women give not heed to their foolish
& lewd lusts. And he said as much heretofore when he spake of men:
& he will repeat it again hereafter when he speaketh of young folk.
But the chief virtue which he requireth in women, is chastity.
Notwithstanding,
that word extendeth very far: for it signifieth all manner of cleanness.
And in good sooth, it is not enough for a woman that she give not her body
over unto lechery: but she must also be pure and honest. For if she paint
and prick up herself, & draw a train of men after her: although she
commit no whoredom at all, yet hath she a sufficient stain wherewith to
defame her.

Wherefore let us mark well, that Saint Paul will have women, not only
to be chaste in keeping their faith and loyalty which they have plighted
to their husbands: but also to maintain themselves in soberness, and to
live so honestly, that they may show in all points of their life, and in
all their words and countenances, that they be chaste and modest. Were
it so, we should have great cause to praise God. And how greatly were it
for our behoof that such as vaunt themselves to be Christian women, lead
so orderly a life, as Saint Paul sheweth that they ought to do? So much
the more then have we cause to be sorry, considering the vices &
corruptions
that are in us. Wherefore let wives have a care to profit better in the
Gospel then they have done: and let those to whom God hath given the grace
to put this doctrine in use, labour to draw others thereunto, that they
may be good mistresses: and let the younger sort endeavor to profit the
better by their example. That is it which we have to bear in mind.

Now he addeth, That they should also be tarriers at home, that they
should be gentle and subject to their husbands. Whereas he saith that
they should be tarriers at home: it appeareth to be a virtue that women
ought to like well enough of, without any exhorting of them thereunto.
For nature showeth it: and even the heathen men could well tell the same,
insomuch that they made a great lesson of it in painting, (as a man would
do of the shepherds Calendar,) likening a wife to a Tortoise or Snail,
which carrieth his shell always with him on his back: even so, wives,
ought
not to desire to be gadding abroad. For why? If they be disposed to occupy
themselves as God commandeth them: surely they shall always find enough
to keep them occupied. For though they have never so small a house to look
unto: yet shall they find business enough, so they be not willing to be
idle. If they have a great household, then must they take the greater
pains,
if they mind to do their duty as they should do. [p 1160.a.8]

But it is a pity that this point is so ill observed nowadays. For
vainglory,
and curiosity, and I wot not what a sort of vain bibblebabbles drive women
out of their houses, and make them to rove here and there, and yet
notwithstanding
the world seeth how a thousand inconveniences spring of such unquietness.
We have seen heretofore, that when Saint Paul spake of women, he told them
that if they were idle, they would be busybodies, & therewithall give
themselves to pratling & to inquire of this & that, to report it
again. [I Tim.5.13.] And thereby he showed that if women did not set their
hand to the distaff (as we say,) idleness would provoke them to be
busybodies,
so as they must be medling in every matter & therewithall have their
ears open to harken after all things & their tongues loose to talk
of them again. For such women are like a tunne full of holes: & when
they have much wind within them, they must needs have a vent. So that for
every word which they know, they must speak four: What will they do then,
when they have gotten up all the news of a whole city? Is it possible for
them to refrain themselves from cackling? No, they should burst then. And
again when they fall once to babbling after that fashion, there is no ho
with them. Therefore ought they to take the better heed of this doctrine.
For (as I have said already) ye shall find that one such babler shall
kindle
infinite fires, & debates, which will cause a number of heart-burnings
and ranchors at home in mens houses: and afterward the same spreadeth
abroad
to the neighbors, insomuch that it breedeth great store of troubles and
variances, which draw an ungracious tail after them. Since it is so, let
a woman believe she hath profited in the Gospel, when she can occupy
herself
quietly at home in her own house, & can keep herself at home
diligently.
Yet doth this not serve to exempt women from helping their neighbors,
&
such as have need of their succour. For if a woman say, I have enough to
do at home, I have not to meddle with other folks: where is the charity
become which we should have towards our neighbors? But when Saint Paul
saith, the women must be tarriers at home: his meaning is to hold them
as it were fettered, that they have not the one foot ever ready to lift
over the threshold at all hours, to seek news, and to gad here and there,
& to set folk at variance and debate. [1160.b.40]

To the intent then to repress all these curiosities which are over
common:
he will have women to be occupied in looking to their houses. Furthermore,
he commandeth them also be both gentle and subject to their
husbands.
And he saith purposely that they must be gentle or mild, for otherwise
what will become of the love which they owe to their husbands? How may
their husbands hold them in subjection and obedience? If a woman be
stubborn,
& have a frantic head: how may her husband deal with her? So then if
a woman intend to submit herself to the order which nature sheweth her
that she ought to keep, and which God commandeth, she must first of all
come to so much reason, as to subdue her own wicked lusts that they bring
her not a hard heart to be willful and stubborn against Godís ordinance.
All such geer must be laid aside, so as no pride nor selfwill may hinder
the doing of her duty towards God and her husband. This, this I say, is
the mild spirit that Saint Paul speaketh of here. Again, there is a
subjection
that must follow after. He had spoken of the love that the women should
bear to their husbands: and he addeth their subjection also. For although
women cannot love their husbands without yielding reverence unto them:
yet is there somewhat more: that is, that they must not be overwise, to
desire to rule their husbands, but consider that their husbands are
appointed
to be their heads, and that they themselves must not bear rule. If men
had put forth themselves of their own head to usurp that authority, it
might be said that they had sought their own advantage. But seeing that
God hath ordained it, and nature sheweth it: what should there be any
striving
about it? Yet notwithstanding it is a hard thing, as it appeareth, and
specially the proof thereof sheweth it. Therefore let not women vex their
husbands in vain, but let them show that the gospel hath done them good
in that behalf, that is to wit, by yielding themselves quiet & loving,
and being subject as the Lord hath commanded them. For if a woman be
stubborn
and have a wicked head of her own, so as she will needs have the
sovereignty
and cannot be governed quietly, but will always have the forend and the
staff: all her other virtues will be turned into vice. For our Lord
condemneth
that as filthiness. [1161.b.32]

Wherefore let women learn to know that they cannot please God, nor have
their life acceptable to him, except they first yield unto the subjection
that Saint Paul speaketh of here. Indeed he treateth not of the duty of
husbands in this text: nevertheless, if we understand his drift, he meant
not to exempt men from the yielding of their duty to their wives, as
though
they had an unbridled and measureless dominion over them: Saint Paul meant
not so, as is to be seen by other texts. But for as much as the matter
stood not upon the numbering of all particular duties: he is contented
with the setting down of the examples that are contained here. And of them
every man may gather what his own duty is. For, seeing he hath commanded
wives to be quiet: their husbands must think thus with themselves: Go to,
God hath honoured us in making us heads over our wives. But what though?
Is it to the intent we should use tyranny towards them? Is it to the
intent
we should set our feet upon their throats (as they say?) No: for they
nevertheless
are our companions. It is not said that a wife should be a slave: but it
is said expressly that she is the companion of her husbands life: it is
said that she is as a portion of his body and of his person.

And again, for as much as God hath so honoured the husbands: it is a
double unkindness in them, if they cannot find in their hearts to behave
themselves gently towards their wives, so that they bear with them as with
the weaker vessels, as Saint Peter saith [I Pet.3.7.] that therewithall
they may be linked together in such an holy friendship as we have seen
in another text to Timothy [1st Ep. 3.2], to the Ephesians [5.28.], and
elsewhere [Col.3.19.]: insomuch that Saint Paul showeth that if husbands
abide not in good agreement with their wives, they dishonour Christ. For
(saith he) we have a looking-glass of that unity that ought to be between
man and wife, in that Jesus Christ is as it were married unto us. For the
holy union that is between him and us, in that we be partakers of his
body,
so as we be flesh of his flesh and bones of his bones, is a spiritual
marriage.
For look what was said of Adam & Eve, was fulfilled in our Lord Jesus
Christ [Eph 5.30.].

Then if a man have not regard to love his wife: he showeth that he
never
tasted what the grace of our Lord Jesus Christ nor what the Gospel is.
And therefore let us mark that when Saint Paul directed his talk &
exhortation unto the wives: he meant not to lay the bridle lose in the
husbands necks, to give them leave to do what they list: for they also
have their rule. And so ye see whereunto we must refer all. When we once
know that this doctrine is needful for us: we shall never be weary of
having
our ears beaten with it, nor of having the remembrance thereof renewed:
Saint Paul addeth: That God's word be not evil spoken of.

And this must be taken generally, as applied to all that had been
spoken
of afore. For his meaning in effect is, that if such as vaunt of Jesus
Christ and are baptised in his name, do not behave themselves holy and
uncorruptly, and give good example: it turneth to the slander of the
Gospel,
and all men will laugh the religion to scorn, which we profess [saying:]
See I pray you these men brag of the having of God's word, and of the
having
of his Law which is the rule of all perfection: and in the meanwhile we
see how they rush out into all naughtiness, we see there is nothing but
cause of offense and lewdness in them: and therefore that is a goodly Law,
that is a goodly reformation: who governs them after that fashion? Lo how
the wicked sort will have their mouths open to rail upon GOD and his word
and we be the cause of it, in that we live not as becometh us.

Therefore let us mark, that our honest and holy conversation is as an
ornament, I say, as an ornament to the Gospel, as he himself saith in
another
place, and as wee also have seen. Is it not a wonderful honour that God
doeth unto us, when he will have his word garnished and beautified with
our good manners, and by our holy and well ruled life? For what can he
find in us? [Again,] what is his word? It is his image wherein his glory
shineth forth: there is his majesty known: It is the scepter wherewith
it is his will to govern the world: to be short, the wisdom, the might,
the power, the righteousness, and the goodness that is in God, do show
themselves forth in his word. And how then can we beautify it? We that
are as wretched frogs, crawling here beneath in dung and mire, we that
are stained with so many sins and spots, can we do honour to God's word?
What for that? God vouchsafeth to call us to such dignity, that when we
live holily, his word receiveth honour and estimation by it. Had we but
one drop of kindness in us, ought not this to soften our hearts? And
thereunto
ought it not to kindle an affection and zeal in us? or rather to ravish
us wholly to give our selves to goodness? Therefore let us learn, that
whereas it is said that GOD is blasphemed through our vices, and his word
made subject to the reproach and mockage of the unbelievers: we be worse
then guilty, and there is no excuse for us why we should not be condemned.
For what shall we answer before the Angels of heaven, when the image of
God shall have been so beraied & spit at by reason of us. If it were
said to a man, Look well about thee that thou behave thyself honestly,
for if thou follow the trade that thou hast begun, thou wilt dishonour
thy parents, thou wilt shame thy whole stock: if a man (say I) should hear
thus much: although he were very far past grace, yet would he be ashamed,
and it would make him say, I will not dishonour my father nor my house.
And what are we on our side? But seeing that God hath printed his mark
in us, and we know that his glory shineth forth in his word, and that it
is the doctrine of salvation: if we be still an occasion that men blear
out their tongues at it, & that it be blamed and scoffed at, and men
say, it is but a fantastical religion, it is but a fantastical reformation
of Asses & horses: if we (say I) be guilty of such reproach done unto
God, and of the light esteeming of his image: what shall we say? And
therefore
seeing that our Lord will have a certain tunableness between the doctrine
that he setteth down for us, and our life: let every of us learn to apply
himself thereunto, let it be our whole study, and let us labour to fashion
ourselves thereafter, according also as we had need to fight by the power
of God's Spirit, & not in our own strength. Truly we ought not to give
ourselves to naughtiness, though God's word were not preached unto us.
But here Saint Paul intendeth to make them ashamed which misbehave
themselves,
thinking not that their sin is doubled when they give men cause to
dishonour
God, and to slander his word. If it be despised by reason of us, although
there be no witness to reprove us, yet ought it to be sufficient unto us,
that nothing is hid from God.

So then, although God's word were not blamed for our sakes: yet ought
our consciences to restrain us, and to make us walk uprightly & purely
before God. Besides this, we must appear before the Angels of heaven, and
things that are now hidden shall be brought to light, so as our dishonesty
must be laid open in the sight of heaven and earth. Seeing then that we
cannot escape the knowledge of so many judges: Alas, ought it not to be
enough to withhold us from giving any occasion of slander against the
Gospel?
But if the wicked have their mouths still open, and take occasion to scoff
at God through our misbehavior: besides that we shall be convicted before
God, and our own consciences shall be our judges to condemn us: what will
become of us then? Now if we thought well upon these warnings, we should
be better restrained then we be. For we see how the enemies of God's truth
do nowadays lie watching and spying of us. And if the Papists find any
vices in us, by and by they rake abroad all our dung. And to what end?
Even to have some apparent colour of railing against God and the true
religion.
Now then we know it well enough, God setteth us here upon a scaffold, he
will have us to be lightsome to the end we may be seen afar off: and yet
notwithstanding we forbear not to rush out into all naughtiness, &
it seemeth that we be minded to defy God and the world. Although he tell
us of it, although he cease not to cry out at us daily for it, and
although
he send us witnesses of his holy doctrine to ratify it to us: yet we not
only make none account of it, but also go about to defame it and to deface
it in our whole life, as much as we possibly can. Is it not a detestable
traitorousness that the gospel should in these days be had in such
reproach
through our defaults? not only the Papists seek to rail upon us, but even
they that boast of the having of the Gospel, are well appayed when they
may find any occasion to scoff at us and to mock us, though it be
wrongfully.
Forsomuch then as we see ourselves so watched, we ought to be so much the
wiser, and better advised. But what? There is nothing that can hold us
back: so drunken soothly are we in our fleshly affections. [1165.a.38.]

We see well that men seek nothing else but to gird us: and although
there be no cause why, yet do not men cease to speak evil of us. Now then,
if we willfully give matter of misspeaking and of backbiting us: is it
not all one as if we confederated ourselves with Satan, to make men to
lift up themselves against God, and to provoke his ministers, to say that
the gospel ought not to be made account of?

This is to be seen commonly, and would God it were not so well known.
So much the more then doeth it stand us on hand to mark well this text,
where Saint Paul telleth us, that God's doctrine must not be blasphemed
through our default: according as he addeth anon after, and I will join
that unto this so far forth, as it concerneth the doctrine. For although
he mingle and interlace other matters, yet it is best to join them both
together. He saith, To the intent that the adversary may be confounded,
finding none evil to say of us. As touching the word Adversary,
it betokeneth him that is contrary to us. The word that he useth,
signifieth
one that is set full butt against us, or right over against us: that such
an one (saith Saint Paul) may be confounded. And by that word he doeth
us, to wit, that it is for our behoof to stand upon our guard. And why?
For the enemies of God's truth press upon us, and are always watching to
take us in a trip, and to find some fault in us.

It hath been so in all times, and it hath been God's will to sharpen
his servants by that mean. For the pagans and unbelievers have had still
enough to say, that our enemies do oftentimes profit us more then our
friends.
And why? For our friends flatter us, they play the blinkards at our vices,
they make countenance to see nothing at all, and moreover they maintain
us in them, and hold always on our side, though we have an evil cause:
and that leadeth us to destruction. Contrariwise our enemies have the
skill
to examine our vices and to inquire of them, & they frame our
indictment
for us, and that serves to warn us, that if we have any vice in us, it
must be amended.

If we be warned to take heed to ourselves, and the very heathen men
teach us so to do, what excuse will there be for us, if we can not put
the thing in use which is showed us by all the Apostles? Now then, when
as Saint Paul saith, that we shall make our enemies ashamed if they can
find not fault in us: he showed that if we mind to serve God it cannot
be but that men will mark us, & toot at us to the end to speak evil
of us, and by that means will God quicken us up as I said before.

Finally it is certain, that do what we can, we shall never keep
ourselves
from the misreport of wicked tongues. For we be sure that the devil who
is the father of lying, will stir up his ministers continually to such
rage as to backbite us. And if the Son of God was not spared, what shall
men be, in whom there are always too too many imperfections? If a man
compare
us with Saint Paul, yea or with the Prophets and Apostles: Alas, we be
far off from the soundness that was seen in them. For they were as Angels
in this world, and yet men ceased not to rail upon them, so as they were
defamed and slandered by it. And what manner a ones were the Apostles?
Specially Saint Paul above the rest, who was unblameable even before he
was converted unto Jesus Christ: He had led such a life, as he seemed no
more to be of the company of men: and when Jesus Christ had called him
to his gospel, ye see he did so renounce himself, that he was as good as
rapt up from the earth, and ceased not to take pains for the Church.

It appeared that he had no regard of himself, but that he forgat
himself
and all his own commodities. To be short, he minded nothing but the
advancing
of God's kingdom, and the magnifying of Jesus Christ. And yet for all
that,
scaped he without reproach and backbiting? No: but he was fain to be
railed
at everywhere. For (as he himself saith) he did not only bear injuries
and suffer men to rail upon him as a wicked person: but also that he and
such like as he was were as the offscourings of the world [I Cor.4.13.],
and as the paunches, guts, and filth that is cast away, when men kill
beasts.
Saint Paul useth such similtudes to show how God humbled him. And
therefore
it is certain, that do the best we can, we can not stop wicked mouths,
but must be subject to many wrongs and reproaches. Nevertheless, let us
live in such wise, as we may appeal to God and his Angels for the
maintainance
of our innocency, and to show that there is no cause of offense in our
life. In so doing we shall follow the Apostles and Prophets, and be well
accompanied. And in the meanwhile, though our enemies cease not to speak
evil of us, yet shall they not fail to be put to the foil. And why? For
our own consciences answer for our uprightness, and in the end our foes
shall be convicted that they find none evil in us. True it is that they
will spew out mischief enough & too much.

Well, that passeth and slippeth away, it is but a brut that men have
sown, it must have full scope for a time: but in the end ye see it is but
a shadow that passeth and vanisheth away, & that it was but a mockery
before. True it is that many men seek nothing else but to bring Christians
in slander, & though they known not what is said of them, yet they
spread abroad the bruite everywhere, even of the things which they know
not, and backbite God's children even of a certain malice & spite.
Now since we see this, let us run to our safeguard which is in heaven,
and in any wise let our life answer for us, let that serve to daunt the
wicked sort, which backbite us so without any shame. And when they open
their mouths to speak evil of us, let our good life and conversation so
shut them up, as the world may see their dishonesty.

Therefore when the devil stirreth up his underlings in that manner to
rail upon us: and to put us to shame, let us look to ourselves that we
have wherewith to repulse them: and when the malicious sort shall have
sown any evil rumors and slanders of us, let it always return upon their
own heads, & let the world perceive that we be innocent. That (say
I) is the thing which we must do, yea and we must do it in such sort, as
we be not turned from it, no though there be such unkindness in the world,
that we be misreported of for our well doing. Surely it will grieve a man,
that when he shall have taken pain to do well, he shall have so slender
recompense as to be misreported & backbitten for his labour. Howbeit
let us always resort to this point, that if men be so froward as to speak
evil of us when we do well, it ought to suffice us that we have our
warrant
in heaven, to whom we many appeal. The Prophets endured such battles as
well as we. You can call me a deceiver (saith Jeremiah [20.7.]) then it
is GOD that hath deceived me: go talk with him. For if I bee a deceiver
and a cousiner, God is so before me.

Again, when Isaiah [50.6.] speaketh of the slanders that were spewed
out against him, well (saith he) I must now hold up my cheeks and be
buffeted
on both sides. As if he should say, I must have all the reproach in the
world done to me, I must be torn in pieces, I must be a scoffingstock at
all feasts and banquets, and every man must step up to be my judge, and
to condemn me. Well, when men have spewed out all their spite after that
sort, yet have I my warrant in heaven, & he will save me from all
misreports.
After the same manner must we do: so that if we see wicked men rail upon
us, our own conscience must always answer for us before God, as being pure
and clean from all blame that can be laid upon us: and let us not pass
though the world render us so slender a recompense, as to blame us for
our well doing: but let us be contented that God alloweth of us, and let
us never turn away from him howsoever we speed, but follow still our
vocation
to his glory. And when we have profited ourselves by this doctrine, let
us labour to draw other folk to the same, & to the knowledge of the
gospel which God hath given us: and in the mean while let all such as list
to speak evil of us, be put to shame & their mouths stopped spite of
their teeth.

Nowe let vs fall downe before that maiestie of our good god, with
acknowledgement of our faultes,